Some Coast Miwok Tales

UC Merced The Journal of California Anthropology

Title Some Coast Miwok Tales

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Journal The Journal of California Anthropology, 5(1)

Author Kelly, Isabel

Publication Date 1978-07-01

Peer reviewed

eScholarship.org Powered by the California Digital Library University of California Some Coast Miwok Tales

ISABEL KELLY

EDITOR'S NOTE: Isabel Kelly, who re­ pology. The tales were put in tentative shape ceived her Ph.D. in 1932 at the University of for publication soon after completion of the California. Berkeley, lives in Tepepan, Mexico. field work. Recently, the introductory sections In the 1930's, she carried out field research were rewritten and several end notes were among the Southern Paiute. Northern Paiute, added or modified. The orthgraphy used in this and other California Indian groups that paper is Dr. Kelly's own as recorded in the resulted in a series of ethnographic papers. early 1930's. and varies slightly from that of This was followed by archaeological work in Callaghan's "Bodega Miwok Dictionary" Arizona and West Mexico. Since 1939, she has (1970). Concerning her consultants. Dr. Kelly lived almost continuously in Mexico, except recalls: "Both Mr. Smith and Mrs. Copa were for stints in Bolivia and Pakistan. The material agreeable, cooperative, and blessed with a presented here is a by-product of ethnographic delightful sense of humor; despite the passage study among the Coast Miwok in 1931-32, of decades. I remember them vividly and with when she was a graduate student in anthro­ genuine affection."

HE stories herein presented were record­ of the Bodega or Western dialectic group and Ted between December of 1931 and May of Maria Copa Frias (MC) of the Marin or the next year, incidental to ethnographic field Southern group (Barrett 1908:303-5). Mr. work among the Coast Miwok, in Marin Smith was by far the elder and, on many County, just north of San Francisco, Califor­ scores, the better informed, but as raconteur nia. Some qualify as myths; most are animal Mrs. Copa was the better. Although both were stories. Some are short fragments; others are more fluent in Spanish than English, in those comparatively long, in some cases with the days my Spanish was inadequate, and the tales component incidents not well integrated. The were recorded directly in English. Editing has collection is far from complete but is augment­ been hmited as far as possible. Vocabulary has ed to some extent by the Miwok tales published been changed very little, but there has been by Merriam (1910), among which are seven minor "correction" of grammar; repetition has from the two Coast Miwok dialectic groups been retained. and one from the Lake Miwok. In addition, Some data concerning the consultants' de Angulo and Freeland (1928) have published background are pertinent. Mr. Smith's father a number of tales from the Lake Miwok (and and paternal grandfather were from the Fort Pomo). Ross area, hence were Southwest Pomo; "they Consultants were Tom Smith (referred to came here to fish." His father, in fact, was below as TS) (called also Tomas Comtechal) "baptized at Bodega, under a tree," before 22 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY

there was a church. His paternal grandmother, born at tokau, on the west side of Bodega Bay, "had two languages": Pomo and Coast Miwok, the latter of the Bodega or Western dialect. The mother of Mr. Smith was born near Petaluma and was, as he expressed it, "half Petaluma, half Tomales, and half Bodega." The first two refer to the Marin dialect of Coast Miwok; the last, to the Bodega dialect. The mother's parents were essentiaUy local: his maternal grandfather was "from around this country"; his maternal grandmother from Cole­ man Valley where Mr. Smith was born. As a young man, he lived about five years among the Lake Miwok, where he married a South­ east Pomo woman by whom he had two daughters. With his Pomo wife he spoke "a Uttle in Spanish and a little in English." He also spent a good deal of time intermittently on the coast, among the Southwest Pomo, and was a Bole-Maru participant (see Note 15). Evident­ ly Mr. Smith was exposed to considerable outside influence, although absorption of tales from non-Miwok sources may have been hmit­ ed by linguistic differences. Mrs. Copa was born at etca-tamal, near Nicasio, and was christened Maria Austina [sic; Agustina? Faustina?] at Benson, Lucas Valley, "where the poor farm is." Her parents were Pedro Copa of Solano [Mission?] and Juanita Bautista (native name: sekiak, an aquatic plant, apparently horse tail), who was affiliated with the San Rafael mission. Mrs. Copa's paternal grandfather was one of Vallejo's captains and, as such, was con­ sidered "Mexican." However, his father was a "Solano Indian," perhaps Wintun (?), and his mother probably was the same. Mrs. Copa's Tom Smith (Thomas Comtechal) and Maria Copa Frias, both photographed by C. Hart Merriam, 1927. Courtesy cultural heritage from the male side was negli­ of the Handbook of North American Indians, Vol. 8, gible. Because of mistreatment, the grand­ California, Smithsonian Institution, Washington, D.C. father defected, with some of his "Indian" soldiers; the group was apprehended and wiped out. Mrs. Copa's father seems to have had little to do with his wife's family, and she was raised by her mother and her maternal grandparents. COAST MIWOK TALES 23

Her mother (Juana Bautista) was the example, Nos. 11, \9b, 21, 22, 23). As usual, daughter of Maria Nicolasa (native name: silai, winter nights were the appropriate time for apparently Sidalcea malvaeflora, which pro­ recitation: duces an edible leaf) and El Siario, factotum at "Coyote was our god. Four months the San Rafael mission, where he was laundry- every winter, [they] told stories about him" man, violinist for Mass, and night watchman. (TS). His cultural affiliations are unambiguous; both "My grandmother used to tell them his parents (christened Isidro and Isidra) were [the tales] every night in winter; she said from the vicinity of San Rafael, bince Coast the nights in summer were too short. If she Miwok of the Marin group. told them in the day it would make the day Mrs. Copa's grandmother, Maria Nicolasa, short. . . Some ofthe stories were so long I is a key person because from her Mrs. Copa went to sleep" (MC). learned the tales presented here. It is uncertain In combination with various isolated state­ if the grandmother were born in the San Rafael ments, the tales give some idea ofthe legendary area or in San Francisco, but apparently she world of the Coast Miwok: was baptized at "San Dolores" [sic] and had Far to the north was a mysterious land: lived at both the San Rafael and Dolores ''''wali-kapa was a sort of cliff or mountain. missions. Theoretically, her background could Beyond it the young ducks hve. They say that have been Coast Miwok, Costanoan, or that of on the other side the sky comes way down. It is one of the other native groups assembled in to the north; it is not [reached by] a passage San Francisco. However, the mother of Maria that is closed" (MC). For the same Marin Nicolasa was named Otilia and was from Coast Miwok, Merriam (1910:214, ftn. 21) has Nicasio; her father, Otiho, either was from the a somewhat clearer account and doubtless is Dolores mission in the first place or had been correct in identifying the passage with the taken there from Coast Miwok country. In any north hole in the sky. event, the native language of Maria Nicolasa There was neither creation nor creator, was the Marin dialect of Coast Miwok. In although Coyote {6ye-6yis) dominated the addition, she could communicate, although scene and, to considerable extent, was respon­ not easily, with the kekos or tUstiiko, as the sible for certain natural and cultural features. people of San Leandro and (presumably Mis­ His trickster aspect is little evident, and in one sion) San Jose were called. They could have tale (No. 23) he was duped by the Blackbirds. been Costanoan or of some undetermined His land lay far to the west, beyond the Miwok speech (A.L. Kroeber 1907:26, ftn. 64). ocean. He appeared first on the primeval Her contact with them seems to have been water, foUowed by his grandson. Chicken related to the Pleasanton movement of the hawk {walindpi),^ the latter in the form of a 1870's. It is evident that extraneous influences feather floating on the water (No. 2; cf. Mer­ may also have colored the tales that Mrs. Copa riam 1910:203-204, who has another account learned from her grandmother, Maria Nicolasa. from the Marin Coast Miwok). Coyote dried the water and land appeared without interven­ THE LEGENDARY WORLD tion of earth divers. He undertook to regulate the Manifestly, the tales were an important tides, first establishing such excessively low means of instructing the young in Coast Miwok tide that the fish died, except those that managed lore. "The old stories are called a'kala" (MC) to survive in water holes in the rocks. Later he and were related by women as well as men. corrected the error and arranged the tides as Song was interspersed with the narrative (for they are today (TS). There is a bald statement 24 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY to the effect that Coyote sometimes caused during the wife's menses. He sponsored death thunder (TS), and informants did not mention because he enjoyed hearing people cry (No. 6); that the rainbow was considered Coyote's bow he did not oppose death, only to be thwarted (Merriam 1910:223). In the tales I recorded by Meadow lark, as is reported for some there is almost no reference to celestial phe­ Miwok and Pomo groups (A. L. Kroeber 1907: nomena. 203; Merriam 1910:55-56,131-132,212-2I3;de Coyote established his first rancheria at Angulo and Freeland 1928:241; Barrett 1933: San Lucas, near Tomales (TS; Notes 12, 18). 249-250, 321-322). Eventually he returned west, across the ocean, Although he dispatched Humming bird to "where the sun sets," and there the dead go to steal fire (No. 8), Coyote seldom ate cooked be with him (No. 19fl; Note 4). So that his food. His wife. Frog woman, was unable to house in the afterworld would not be visible prepare meals because "she stayed in the water from the mainland. Coyote smoked, and the all the time" (TS). Nor was Coyote a generous smoke formed fog (No. 14). provider. "Frog woman said that Coyote was a Coyote's "first people"^ had "Land" and little bit stingy. He would crumble half an "Water" names, as did later folk (TS), appar­ acorn in his fingers without pounding it and ently the reflection of a moiety organization. then make mush of it. Coyote didn't like to Eventually, Coyote turned his first people into have his wife tell that story" (TS). In order to animals (No. 3) and made the ancestors ofthe show Chicken hawk how to treat women, modern Indians. Some, of wood, became the Coyote beat his wife, whereupon she left him Coast Miwok (cf. Merriam 1910:159); others, and took refuge in the water. With a net he of mud, "might be" the South Pomo (No. 3). tried unsuccessfully to extract her (No. 19a). Despite the feather antecedent of Chicken At one time. Coyote wanted to marry Crab hawk, informants did not mention people woman but was rejected: manufactured of feathers, although that notion "Coyote made lupu-ldma (rock hole), a is reported for the Lake and Marin Miwok rock on Duncans Point, because he had no (Merriam 1910:146, 149, 204-205) and for place to stay. He wanted to marry Crab other Miwok groups. When Coyote fashioned woman {amdta-kuleyi) but she wouldn't human figures of mud, he made four or eight; have him. He stayed at that place alone, for "he wanted them in pairs and never made a long time and finally went back to San three" (TS). Four ordinarily is the ritual num­ Lucas. Coyote was all alone. Crab woman ber, but occasionally in the tales three seems to did not like him because when he opened function as such (for example. No. 4, and his mouth it had too strong, too bad a possibly No. I9c). smell" (TS). Coyote was "mean" and "never helped Coyote had a brother, not identified by people; he worked by himself (TS). Upon name; he is mentioned once only (No. 14). In occasion, he divided himself; in one account none of the tales does Wolf figure. Several (No. 13) he split into four parts; in another accounts (for example, Nos. 19a-c) concern the (No. 14), into two, and the left side became his escapades of Chicken hawk, the grandson of brother. He and his first people survived a Coyote; time after time, the latter had to come deluge (No. 7) and two conflagrations (Nos. 8, to his aid and sometimes restored him to life. 19c). Coyote initiated menstruation by admin­ Coyote and his spouse. Frog woman, had no istering a beverage based on red paint to children (TS), unless one counts Obsidian Mallard duck, wife of Chicken hawk (No. 5), young fellow, born of Frog woman who, in the and from that time fishing was prohibited form of a deer, was impregnated by the point of COAST MIWOK TALES 25 an arrow shot by Chicken hawk (No. 2). ed fire until it was stolen from him (A. L. Obsidian man was a prominent figure among Kroeber 1907:185). the Wappo (H. R. Kroeber 1908:323) and Deer {tcoyeke) (TS) also was one of Pomo (Barrett 1933:589-590). Coyote's henchmen. Coyote's grandson. Chicken hawk, had a "Mountain snake" {pa'is-patai) was small brother named witwit, whom he carried "the mother of Rabbit and Elk. She stayed in his hair net (No. 19fl). Chicken hawk also curled up inside a basket in the ground, but had a son called kikus or kikus(No. 2); he was her children take after her in having large bom from his navel, bearing a smaU bundle eyes" (MC). under his arm. In one tale (No. 5), Mallard Weasel {lokom) used to sit in the brush duck was the wife of Chicken hawk; in another and play the double-bone whistle skillfully (No. 19a) his wife was Mountain Uon: (MC). "Chicken hawk's two sons used to pass Lizard {petenya) insisted that the hu­ through wali-kapa [entrance to the north man hand have fingers (No. 4). This is a country; see above] with their aunt. Bobcat common theme among Miwok and neigh­ {toloma). She was the sister of Mountain boring peoples, but they regarded the lion {upiisku) [wife of Chicken hawk]. One Lizard as male. Not only was MC's Lizard of the sons was Chicken hawk's own child. decidedly female, but she was embroiled in The other was his wife's; I don't remember marital problems. the name of this one" (MC). It seems significant that sea mammals, fish, The tales tell us something of several of and shell fish (except for Crab woman) do not Coyote's first people: figure among Coyote's first people. Grandfather Humming bird {papoyis- There is some slight suggestion of bear kulupis) was a messenger, carrying news impersonation. One relates to kikus or kikiis, from one settlement to another (MC). the bundle-bearing infant born from the navel of Chicken hawk (No. 2). The bundle in Meadow lark {huluma) used to be a "doctor," and a song of the wdlipo doctor question was distinctly mysterious: [Kelly 1978:421-422] refers to him as "Sometimes kikijs would threaten to huluma-tai'i (meadow-lark-man) (TS). show Coyote that bundle he had under his Sea guU "was one of Coyote's men. arm. It was called kulen-tawai (bear-hide). Sometimes Coyote did not like the kind of He would say, 'If you hit me, I'll open this work Sea gull did. He didn't say anything bundle.' The old man would say, 'No, about it—didn't bother with it. Sea gull don't; I might die.' Sometimes kikiis un­ was a basket maker; he made baskets for wrapped 'this thing' and hung it up as if it Coyote. When he saw it was low tide, he were four bear skins. Then he folded it went to the beach and gathered drift stuff again and put it under his arm" (MC). in his basket" (TS). [It is interesting that Another hint of bear impersonation refers to this craft is associated with a male figure. the Raven brothers who dressed in bear skins However, it was acceptable for a man to make burden baskets, mortar hoppers, and when Coyote sent Chicken hawk to them (No. the willow container for hunting equip­ 22). ment (Kelly 1978:418).] As is the case in many areas, the tales Spider {pdkiim) was malevolent and explain certain natural phenomena: the stony "fights people." An obscure reference to terrain (Nos. 15, 16); a "rock hole" where his being a "fire-holder" (TS) may relate to Coyote lived after having been spurned by the Yuki notion that Spider alone possess­ Crab woman (see above); a perforation and a 26 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY depression in a stone (No. 17); a rock in human is female, not male. Another tale popular in form, reputedly once visible (No. 22; Note 30); California is that of the Cubs and the Fawns and, by implication, the abundance of obsidian (No. 20). And there are absences: a true on Mount St. Helena (No. 2; Note 10). Certain creator; earth divers; Wolf, and the antithesis aspects of animals and humans are explained: between him and Coyote; the sky rope; the the local scarcity of woodpeckers (No. 12); tying or braiding together the hair of adjacent rabbit's hare lip, long ears, and "swollen" eye adversaries as they slept; the notion of people (No. 9); towhee's red eye (No. 11); humming­ constitutionally unable to eat; animal mar­ bird's red throat (No. 8); bat's wings (No. 10); riages; the dentate vulva; Loon woman; and and, somewhat obscurely, raven's consump­ Crane, who obligingly provided passage across tion of carrion (No. 22). The form of the a stream. Most of these seem significant; some, human hand is accounted for (No. 4), and however, could be the consequence of incom­ Merriam (1910:159) has a Coast Miwok ex­ plete information. planation why local people cannot stand the Resemblances to Lake Miwok lore are less cold. marked than might be expected, inasmuch as COMMENTS one of the chief informants of de Angulo and Freeland (1928) was Maggie Johnson, presum­ Comparative notes are sparse, and what ably the Lake Miwok daughter of my Bodega few there are date more or less from the time Coast Miwok consultant, Tom Smith (see the tales were collected. Owing to four decades above). However, if Mr. Smith lived only five of residence in Mexico, I have been out of years in Lake Miwok country, he must have touch, and access to the literature is limited. It left when his daughter was very small, and the is evident, however, that the Coast Miwok chances are that she learned the tales from her tales to follow align with those of the area that maternal relatives, who were Porno. Neverthe­ Kroeber long ago designated as the northern less, another of the Lake Miwok informants of part of Central California (A. L. Kroeber de Angulo and Freeland was Salvador Chapo, 1907:169-170). whose tales in several cases are said to agree There is nothing startlingly distinctive about with those recounted by Mrs. Johnson. It the tales below, but a few details are of interest. would be interesting to know if Mr. Chapo also An isolated statement—unfortunately not form­ had Pomo ancestry. He could have been the ing part of a tale—indicates that Coyote's first "Salvador" cited by Loeb (1932:119-120, 122) people had "Land" and "Water" names. As as a Lake Miwok informant, aged "about noted above, this is strongly suggestive of a ninety" in 1930. A third consultant of de former moiety organization. Other special Angulo and Freeland was Clifford Salvador, features include kikus or kikiis, a bundle- whom they identify once as Southwest Pomo bearing infant born from the navel of Chicken but, on other occasions, as Southeast Pomo. In hawk, and witwit, the small brother of Chicken three instances, he is said to have related stories hawk, who resided in the hair net of the latter. substantially the same as those of the Lake Some of the stories are widespread—for Miwok consultants. Unfortunately, Merriam example, variants of the evil father-in-law, (1910:138) does not identify his consultant by who gave the daughter's husband or aspiring name. suitor Herculean tasks to perform (Nos. 19a, With source material so fragmentary for b). The lizard who imposed the form of the both Coast and Lake Miwok, comparison is human hand is a common theme in California, not very fruitful. The Lake Miwok do not but in a Coast Miwok account (No. 4), Lizard report primeval water in the accounts at hand COAST MIWOK TALES 27 but both groups have world flood, world fire, There is no dearth of information con­ and the theft of fire, with considerable differ­ cerning the Pomo, whose lore has been fully ence in detail. Both appear to recognize a sky recorded by Barrett (1933), but comparison is hole or gate, a notion widespread in California hampered by scarcity of material for the Coast and elsewhere. My reference to it is obscure Miwok. A few Pomo resemblances and differ­ (see above. The Legendary World), but Mer- ences have been remarked above, and a few riam (1910:214) has a clearer account from the more will be found in the Notes. On the whole, Marin Coast Miwok; gates to the north and correspondence is not very close. south worlds are mentioned by the Lake A few outstanding traits reported for the Miwok (de Angulo and Freeland 1928:235, Pomo but not for the Coast Miwok may be 239). noted. In some accounts Coyote—perhaps In both areas. Coyote is the dominant fused with Maduma or Marumda—functioned figure. There is a good deal of variation with as creator (Barrett 1933:16-17). The two upper respect to the people he made. The Bodega worlds of the Pomo are not mentioned by the Coast Miwok (No. 3; Merriam 1910:159) have Coast Miwok, but the latter's reference to the them fashioned of wood, as do the Lake north country impUes the concept of multiple Miwok and a Pomo group (de Angulo and worlds, albeit not superimposed. Barrett(1933: Freeland 1928:237). In addition, the Bodega 18) describes an elaborate pantheon in which informant reported people of mud and thought Maduma had six flunkies, including the bird- they might have become non-Miwok (No. 3). hke Gilak. The Coast Miwok do not mention One account from the Marin Coast Miwok the latter nor the water monster Bagil; they (Merriam 1910:204) has Coyote toss feathers know Kuksu, but he figures in no tale. Such in the air, to become people, and a Lake absences could be the consequence of incom­ Miwok version (Merriam 1910:146, 149) has plete data, but more likely they point to a more humans result from goose feathers. The con­ elaborate and better preserved body of lore version of feathers into humans is widespread among the Pomo. in the northern part of Central California, In some of the stories there are specific where also the stick or wood antecedent of man resemblances. For example, with his scent. Big is popular. Skunk killed Elk, who was doctoring him (No. Among both Coast and Lake Miwok, Frog 21); among the Central Pomo, Skunk woman woman was Coyote's wife (Nos. 2, 5, 19a; de similarly killed her attending practitioner (Bar­ Angulo and Freeland 1928:232); the same rett 1933:243, 306-307). Destruction of an union is reported for the Wappo (H. R. opponent's drum by dancing on it crops up Kroeber 1908:323) and some of the Pomo (de among the East Pomo (de Angulo and Free- Angulo and Freeland 1928:232; Barrett 1933: land 1928:248) and the Marin Coast Miwok 202, 207, 210, 221-223, 268, 271, 285, 375). In (No. 196), although details differ widely. Big the tales I recorded. Coyote's grandson was rock of the Coast Miwok was dislodged with Chicken hawk, and Loeb (1932:107) reports the aid of yellow jackets (No. 16); under the same relationship amongboth Coast Miwok different circumstances, Barrett(1933:158-160, and Wappo. For the latter, Radin (1924:51) 163) has cooperative yellow jackets among the speaks of Chicken hawk chief, while H. R. Pomo. The same Big rock had his neck protect­ Kroeber (1908:332) mentions Hawk, kind not ed by shell pendants (No. 16), while Mountain specified. Among the Lake Miwok and one man of the Central Pomo wore a shell orna­ Pomo group Hawk chief is reported (de Angulo ment that covered his heart (Barrett 1933:230). and Freeland 1928:232, 237). Similar protection, but at the throat, was used 28 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY by the Pomo Fire being (Barrett 1933:217). In feather, he said, "hinte mi?" (what is that?); all these cases, the bearer could not be shot "mante me?" (who is that?). until the shell was dislodged. Another corres­ Coyote was living on top of a rock. Coyote pondence is Obsidian man, who seems to have spoke: "Father? Mother?" No answer. "SisterT' been far more important among the Pomo No answer. "Brother?' No answer. "Uncle?" (Barrett 1933:589-590) than among the Coast No answer. "Aunt?" No answer. "CousinT' No Miwok (Nos. 2, 17, 18). As an aside, the answer. "Nephew?' No answer. "NieceT' No Wappo recognize a "flint man" conceived answer. "Father?" No answer. "Grandfather?" when Hawk shot Coyote's wife, who was No answer. "Grandchild?"' disguised as a deer (H. R. Kroeber 1908:323); Then Chicken hawk answered, "hai-hai- in part, this corresponds closely to the Coast hai-hai-hair Coyote said, "I did not call you Miwok account (No. 2). grandchild." — "Oh, yes you did; you are my De Angulo and Freeland (1928:252) call grandfather." Coyote spat; he did not want a attention to the dualism in their tales, and grandchild. Then he said, "tui-tui. All right, Barrett (1933:453-454, 481) discusses this as­ you are my grandchild." Then the feather got pect. Siblings figure commonly in Coast up, a man, from the water. Miwok tales: the Elk and Skunk brothers (Nos. Chicken hawk stayed with his grandfather. 16, 21); the two sisters of the hums (No. I9b); He got sick; his belly ached. "What's the the two Raven sisters and their two brothers matter?" Coyote asked him. — "I am sick; my (No. 22); the two Cubs and two Fawns (No. belly is swelling." Then he had a baby boy 20). Upon occasion, Coyote divided himself to [named kikus or kikiis; see No. 19a] born from form two or four separate individuals (Nos. 13, his navel. Coyote took care of the child. When 14). In the material at hand, this feat is it was born, it had a very small bundle under its reported likewise for the East Pomo (de arm [see above, Introduction, The Legendary Angulo and Freeland 1928:249) and the Wappo World]. (Radin 1924:145-146), although not for the Then Frog woman (kotdla) came out from Lake Miwok. under the house—out of the water, I think. She was old Coyote's wife. She went to the river to TALES pick silai [Sidalcea malvaeflord\ and to bathe. 1. Origins (IS) She said, "What's the matter with this?" [?]. I don't know who made the ground; it was Then she turned into a deer. here when I was born. Chicken hawk saw the deer and said, "papdyis (grandfather), I want a kono (ar­ 2. Origins (MC) row)."* — "What do you mean? I have never The land was covered with water, and heard that word." — "You know what it is; Coyote (dye-oyis) shook his walik—something something to kill game with. I want to go Uke a blanket, of tule^—to the south, east, hunting." Coyote said, "But you don't know north, and to the west. The water dried and the anything about hunting. Well, all right." That land appeared. Coyote came from the west, old man would do anything. He made that where the sun sets. The old people think the bow, too, with an obsidian point on the arrow. dead go to the west because Coyote went back Chicken hawk went after the deer and shot there.* it.^ The deer ran into the creek. Chicken hawk Coyote came alone and Chicken hawk followed and followed it. He came to old Frog (walindpi) followed him. He was like a feather woman bathing in the stream and asked her, on top of the water. When Coyote saw the "Have you seen a deer? I killed one." She said, COAST MIWOK TALES 29

"I didn't see anything, but there might be one 4. Lizard and the Human Hand (MC) around here."* Chicken hawk went home. The old woman got sick. Coyote knew This is a long story, but I don't remember everything. She had a child that night. When much of it. I don't remember who was married the baby was born, it rattled like glass (see Note to Lizard (petenya). 7). Chicken hawk heard the baby crying. He When the first baby [tcita-dli, Obsidian called to his grandfather, "papdyis, a baby is young fellow; see No. 2] was born. Coyote said, born." No answer. Then he said, "If it is a boy, "Oh, my baby is going to have hands like save him for me. He will be my hunting mine." Then Old Lady Lizard said, "No. All partner." The old man said, "You keep still. Go my grandchildren are going to be born with to sleep." five fingers, just like mine." She spread her In a few days, the baby was quite large. He fingers. So there are [we have] five fingers. was named tcita-dli (Obsidian young fellow). Lizard and her husband fought a lot. She He was Coyote's son.' He went around for a left him twice and told her mother, "My long time. He had no home. One day he husband almost killed me today." — "Why decided to find a home. He went to Mount don't you leave him? Run away. Come and stay Tamalpais, but that hill was too low for him. with me." Her husband beat her again, so she So he went to Mount St. Helena and stayed left him. He followed her and got close; he there.'" I was telling Julia [consultant's daugh­ caught her by the hair and pulled her home. ter] that I guess that is why there is so much Twice this happened." He beat her again. obsidian there. She thought, "This time I'll call on my Chicken hawk's boy [that is, kikus^ was mother to help me." Her mother was a lizard, always with Coyote, always close to him. He too; she lived under the ground. Next time never grew large. Lizard ran away, she called to her mother, who opened the ground to save her; she went into 3. Coyote and the First People (TS) the earth. Her mother told her, "Now he won't I don't know this "straight." get you any more." Coyote made his first people {huke-mitcd) There was her husband, running around, turn into animals. He was "mean." Then he caUing his wife. But she never went back to made more people. He had lots of first people— him. lots of the birds in the hills and on the salt 5. Coyote Institutes Menstruation (TS) water. Sea gull, that's Coyote's man. He had Deer, too. I don't know about the fish. Old Coyote saw more fish coming. He was Coyote made some wooden people, a man going to "cure" his daughter-in-law. Mallard and a woman. He kept them close to his house iyvdtmal); she was Chicken hawk's wife [and for four days, with the man lying close to his Chicken hawk was Coyote's grandson; see No. wife. He kept them four days, and they became 2]. He took a basket cup and mixed red paint people. They became my people and the [in it] for her to drink. At first, she wouldn't Tomales [Marin] people. He also made mud touch it; she didn't like it. Finally, she drank it people. These might be the Sebastopol people and began to menstruate; this was the first [South Pomo]. Mud is all right, but I don't menstruation. know about sticks. It knocked over the "boats" [balsas] in the Coyote talked as he made these people. bay; the fish took away her husband. The boats Sometimes they answered him; sometimes they sank at Tomales Bar, and Chicken hawk nearly didn't. drowned. This was old man Coyote's fault. He 30 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY

said, "That's too bad." His grandchild said, stopped rising. "Too bad for you, not for me" [?]. The water dried, getting lower and lower They had a long rope [?], and the two men until one morning they saw land. Old Coyote in each tule boat jumped out. One was swim­ sent the young fellows to get arrows and hunt ming to shore. Old man Coyote said, "Let the in the hills. It was summer and the grasses were fish stay there. Anybody who fishes when his ripe. He got a basket and sent the women to the wife menstruates will sink there." When it is hills for seeds. good weather, the ocean breaks right where the Down at Tomales, they were fishing for net is. If you don't watch, it will cover you, and herring [?]. They had four tule "boats" and you will die right there. were hauling nets. The first day they got some This is the reason [?] why Frog woman. fish. Then Coyote sent a man up to Lake Coyote's wife, left her husband. The old man County [presumably Lake Miwok country] to tried to get her to come back, but she told him tell the people they had lots of fish at Tomales she'd had enough. I guess Chicken hawk Bay. The women [in Lake County] were pound­ belonged to Frog woman; he was either her ing acorns, so that the fishermen could take son or his grandson [MC: he was Coyote's flour with them and make mush. "grandson"; No. 2]. Four times he wanted These other people [Lake Miwok?] walked Frog woman to come back. When she left him down to San Lucas.'^ They walked two days. she went into the water and stayed there all the They came and saw the fish. The boss {hdipu, time. Coyote wanted to dry the "well"; he tried chief or headman) counted the fish in piles. to drink the spring dry but couldn't. There were two men to carry the fish. Then they went back to their own country. All had 6. Coyote Favors Death (TS) loads: the men, fish; and the women, babies. In the early days, people didn't die. Coyote 8. Humming Bird's Red Throat (TS) wanted to hear people crying after somebody had died. He liked to listen to the noise. I don't One time Humming bird {kulupi) went up remember who was the first to die. the coast to get fire;'^ they had none here. Old Coyote sent that kulupi up the coast. He went 7. Flood and the Sharing of Fish (TS) at night and got a chunk of fire; he stuck it right I don't know this very "straight," but water under his throat. The next day, those people came over the earth. Old Coyote had a sweat- came after him. He had reached San Lucas house under the ground; he and his people already; he came pretty quick[ly]. were in there. There were many people in the Old Coyote saw the fire—all the coast and the sweathouse; it did not leak. Coyote had all his salt water were burning; it was a big fire. first people in there—all of them except Chicken Coyote came outside and said, "I'll fix it." He hawk. Water came from the ocean and rose, took mud in his hand and threw it on the man covering the hills. They had some kind of who was chasing Humming bird. The mud "boat" [balsa?]. put out the fire. He asked the man, "Why do The only one outside the sweathouse was you want to be burning people?" — "Some­ Coyote's grandson, Chicken hawk. He didn't body took my fire in the night." Coyote told go into the sweathouse. Old Coyote made a him, "That's all right. I have that fire. I had pole which reached from the sweathouse to the none for cooking." The man asked, "Why surface of the water. Chicken hawk was flying didn't you come and talk to me? Why didn't around and sometimes rested on that pole. you tell me you wanted it? Why steal it?" They Then there was no ground around. The water talked and Old Coyote said that now he COAST MIWOK TALES 31 had his fire. "You can go home now and stay; pecker and other birds were going to eat clover. take care of your fire. I don't need it any more." Bat said, "Brothers, I want to go with you." He Coyote had fire now. Humming bird wanted to fly with them. They said, "Let's go." wanted it on his throat so everyone would see it — "I can't; I have no way to go." as he flew around. They made this fire at San So Bat went to his grandmother. She was Lucas.'2 wearing a skin skirt. He said, "Grandmother, make me wings. I want to go with my broth­ 9. Rabbit's Long Ears and Hare Lip (MC) ers." — "But how can I make you wings?" — Jack rabbit (aule) was crying for the horn "Make them of palas," which is a kind of tule. of his mother's brother. Elk {tdnta). He cried She said, "All right. Don't cry. I'll try." all the time. His mother said, "You can't carry They made the wings. Bat flew a little way, that horn. It is too big for you. And your uncle then fell. They tried again. Then once more. won't let you have it." But Rabbit said, "Oh, I This last time. Bat cut wings from his grand­ want that. I want it so I can pack something to mother's skirt. He sang, "I want to go with my eat in it and bring it home." brothers to eat clover." So the mother said, "Well, tell your uncle The grandmother cut a piece from her that you want to use it." They were living under [skin] skirt [for wings]. Bat tried three or four the ground. The woman told her brother that times, then flew off, but later came back. This Rabbit wanted his horn. The uncle said, "Let is why he has the kind of wings he has. him have that horn, but he must be careful not 11. Towhee's Red Eye (MC) to let anyone see it, or they will take it away [from him]. That horn cost a lot of [shell] sewitc (towhee) is a small bird that looks a money {bispi)" little like a robin. He went with his friends to Rabbit was glad to have the horn. He get firewood for the sweathouse. He saw a started out early in the morning, when the sun burned stump and thought it was a bear. He was coming up. He was playing—looking at was frightened; he thought the stump was his shadow. He did not think to pick any food. watching him. He forgot all about the wood. A long way off [some] Elk were watching He came home late, long after the others. His him. One said, "Let's go over there. It looks eye was red, like blood, from crying, and he just like our horn." Another said, "Let's go and was crying and singing: see. It is just like our horn." They went and found the little boy playing nomiin-usele (black thing to see) he-he-he-he (come, come, come, come) with the horn. They came close and grabbed it. wiltaci-nomiin-usele (come people black They said, "You can't pack this horn. You have thing to see) no use for it." And then they gave Rabbit his long ears. This is a long story, but I don't remember He was crying and crying. That is why his the rest. A thing that scares a person in the Up is cut. His face is swollen. He did not go night is called ndmiis. home; he went far away. He has a swollen eye because he cried so much. His uncle looked for 12. Coyote and the Dearth him but could not find him. of Woodpeckers (MC) When Coyote went to the north, he 10. Bat's Wings (MC) brought back a long pole covered with the Bat is called nawa-winai'i; it sounds like a heads [scalps] of red-headed woodpeckers. kekos^* name. Bat and the Red headed wood­ The pole looked nice and red. He got that pole 32 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY

from the "doctor" {hunisY^ he killed to the there; I don't know about that. north [see No. \9b\, this was the kanwin-hunis 15. Old Man Rock and Stony Terrain (MC) (north-doctor). When he came back. Coyote lay there, Gray tree Squirrel (sdmkau) went to hunt singing. He said, "The people from the north; I Old Man Rock {lupu-dyis, rock-old man). I give this cane back to the people of the north. can't remember why he went. Anyway, the old Brother, I pass to you the cane." man said, "No, you can't make me fall to the He stood the pole on end, and the scalps ground." He had four things, like strings, that turned into birds. Coyote walked on did "this" for him. The old man went up in the [southward]. This is why there are so few of air, and Squirrel ran quickly and cut one of the these birds here, but lots of them to the north. strings. This happened four times in all. By the time he reached here, no birds were left. The third time, the old man went up slowly, Coyote called this pole luman, the name of and Squirrel cut the third string. Then he went the pole that stands close to the sweathouse.'* up very slowly, and Squirrel cut the last string. The old man came down hard. 13. Coyote Divides Himself (MC) Squirrel ran and ran, and the old man I don't know just when this happened, but followed him. He went over all this country, that Coyote, he jumped high in the air and and the rocks on the tops of the hills are the came down head first. He split into four pieces, drops of sweat that the old man left. Then he and the heart was "him" [presumably, the heart got tired and Squirrel left him. I can't remem­ became the Coyote of the tales]. The other ber how the story ends. parts went to the four directions; one went 16. Mount St. Helena and Stony Terrain (TS) under the water. Old St. Helena Mountain was named 14. Coyote Divides Himself (TS) omdtok-lupu (big rock) (see Note 10). These Coyote was all alone. That's why he shot boys [the Elk brothers] wanted to catch him, his arrow into the air. Four times [three] times but they couldn't pull him out. He was large he did that and missed. The fourth time, the and round. They worked four days. Old arrow hit the top of his head and split it. The Coyote was there with the boys and they told left-hand side was his brother.'^ Coyote told him they couldn't get Big rock out. him, "I am bigger than you are. You go north Coyote told the older boy, "You hunt some and stay there. I am going where the sun sets." yellow jackets (tiikul), the kind that hang on a He crossed [the ocean] with his tule "boat" stick." The boys looked but didn't find much and built a house over there where the sun sets. [any]. Finally, one night they got one hanging He worked four days and could not stop. The from a tree. top of his house could be seen from the hills They went home and told their mother, here. Coyote didn't like that. He wanted to "We are rough men." — "What do you mean?" make smoke. Sometimes he smoked tobacco. — "We have tukul here." — "What do you He wanted fog or smoke to cover the "shine" want with that?" — "We are going to chase that of his house. One day, early in the morning, he man out." smoked. The smoke became fog. He filled his The mother asked, "Who sent you?" — pipe four times and smoked. Then he stopped. "Grandfather Coyote (papdyi-wUyogi)." He made the fog stay, and even when the wind "Son, have you a good bow?" — "Yes, and lots blows, his house is still covered. of arrows." — "Be careful." Then, "Are you They say Coyote has lots of acorns over going to kill that man?" — "Yes." — "Who told COAST MIWOK TALES 33 you to kill him?" — "Our grandfather Coyote." dli (Obsidian-young fellow; No. 2) passed — "All right, but look out; he is a fast man." — through and made those holes. "I guess old Coyote will watch [out for] us." One day he found Bear-old woman (kule- In the morning they went there. They potcis) and she said, "Let's have a fight." But opened the nest and yellow jackets flew all Obsidian-young fellow said, "Let's try to do over. The old man yelled, "What are you boys this trick first. Pass through this rock and then trying to do to me?"—"We want you to come we can fight." — "All right." out."—"All right, I'll come out." Bear-old woman started to butt the rock He came rolling out, a big rock. There was with her head. She made the depression that no place to hit him with an arrow. He was all looks like a door. Then tcita-dli went through, rock, with four large abalone shells at his neck. making the "windows." They had no fight. The boys wanted to shoot him. They went up 18. Obsidian-Young Fellow and the coast and around this country; they Worm Girl (MC) traveled the way the sun sets. They were climbing. The younger brother said, "I am Obsidian-young fellow never had a sweet­ going ahead . . . You follow slowly." — "He is heart. One day he found Worm girl (Idkd; coming pretty close; hide well." The boy left his Merriam 1905-1929:17, smooth caterpillar). brother and went ahead. He came to the top of She was singing a love song. Obsidian-young a hill and the old man saw him. The boy asked fellow was lying in the shade of a tree and heard the wind to blow so that the abalone shells this young girl's voice. He thought, "My, I'd would part and give him enough space to shoot like to see that girl. I think I'll get married; now an arrow. He shot. That old Rock burst. Coyote I'll have a wife. My, she has a nice voice." He was watching and he yelled, ""haaaaaaaaaaa." got up and looked around but saw no one. Then he said, "That rock will be all over the The voice stopped. He lay down again, but country—in the hills, in the water— still saw nobody. "Someone is fooling me," he everywhere." thought. Coyote told the boys' mother, "You heard Then he saw that Worm. "This must be it," that noise?" — "Yes, what was it?" — "That he thought. He was angry. "Now I shall never was rock falling. The boys killed that man." marry," he said. He went away and never The boys sat there awhile, then one said, "I married. think we'll go home."'* Now the older brother 19a. Chicken Hawk's Escapades (MC) said, "Which way are we going?" They went back and there were rocks all over the country. Coyote said to his old woman, "Let's go Elk (tdnte) were the boys who did all this. away. It is not good for us to stay together all Coyote told them to do it; he wanted Rock off the time." Coyote was always telling Chicken the mountain. Rock had killed the boys' father, hawk to leave them and find some women to and when the boys were big, they got him. love. Coyote and his wife left in the night, Rock was a pretty "mean" man. burning their house. When Chicken hawk got up, there was nobody around. He said, 17. Obsidian-Young Fellow "What's the matter? Is my grandfather and Bear Woman (MC) burned?" Coyote had built a house some other There is a big rock somewhere inland from place. Tomales; I have never seen it, but my mother One day Coyote beat his wife." She left did. On one side is something that looks like an him and he followed her. She went into the arched door. It has holes, like windows, tcita- water. The old man went home and made a 34 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY

good net to fish out his wife. Frog woman boy said, "Something has happened to my jumped into the water. Three times he got her father." Coyote told him, "You keep still." with the net and three times she jumped back Coyote was like a walintema;^^ he knew what again (see Note 11). She told him, "I don't want was happening. to live with you any more."—"Oh," Coyote He helped Chicken hawk get the salmon. said, "I guess the old lady is gone." He [the latter] took the fish to the headman, Coyote's grandchild. Chicken hawk, could who was glad to have it. That night he got go four places. He used to follow girls and he another order from the headman. He had to [even] followed them under the water. These have more salmon the next morning. Chicken girls had nice hair. He tied their hair with a hair hawk thought the people were trying to kill net (mutui) and went beneath the ocean (liwa) him. Early in the morning he jumped into the with the girls .20 water. The lagoon was filled with obsidian Chicken hawk married and had two sons points standing on end. As he jumped, he [Introduction, The Legendary World]. Once called, "wet. papdyis," thinking he was going his wife ran away. Her name was upusku to die. All the points turned downward and he (mountain Hon). Chicken hawk went inside the was not hurt. Coyote said, "You always call my sweathouse {lama) and heard a woman name when anything happens to you." laughing. She [his wife] climbed on top of the Chicken hawk got the salmon and the chief was roof and dug holes in it. The she poured water glad to see it. on the roof, as if it were raining. She went back Three times Chicken hawk was told to get to her house and got all her husband's clam­ salmon. The next morning when he went for shell money (bispi). She pounded it in small salmon he saw that the lagoon was full of pieces. Then she climbed on top of Chicken hairs which looked like worms. The water was hawk's grass house and [from it] took a long the color of blood. He jumped, but he was jump. afraid and cried, "wet, papdyis." When Chicken hawk came home and found his Chicken hawk jumped, all the worms turned to wife gone and all his money broken. He one side and he got his salmon. This was the climbed through the smoke hole of his house fourth time. and saw his wife's track way off. He tried to The last time, they were playing the grass follow her. All the rancherias were against him; game (hani). Chicken hawk lost the game and nobody liked him. they killed him. The hoipu put him outside the He found that a hunis (see Note 15) or a sweathouse. Chicken hawk always carried his hdipu [chief or headman]^' had his wife. That little brother, witwit, inside his hair net. This man told him, "You must dance or [and?] Httle brother climbed out and went home; he bathe early in the morning and bring me told Coyote that his brother had been killed. salmon from the creek." Chicken hawk was Coyote said, "All right. I shall go there and crying. He said, "I have no net. How can I revive (hunis) (see Note 15) him. He went, catch salmon? I think they are going to kill taking all the people from his rancheria. He me." went to save his grandson. When he got there, He got up early in the morning and jumped the people were dancing and playing games; it into the creek. It looked deep and the water was night. They were playing the drum (tilen). was dark green. As he jumped, he cried, "wet, When my grandmother told me this story, it papa." He called to his grandfather for help. was the first time I heard of the drum. Chicken Coyote knew everything. Chicken hawk's son hawk's son was dancing there; his name was was with him. When Chicken hawk cried, the kikus. COAST MIWOK TALES 35

They played the game differently from the en hawk saw the girls walking around and he way they play it now. It was played with bow sang this song. The girls found him. Coyote and arrow.23 All the wild pigeons (unume) were was listening and said, "And you always say there, helping Coyote's side. As the people that I tell you to do these things." Then played, they shot at Coyote's people and said, Chicken hawk's son said, "Oh, you are always "I'll not miss you. See the blood." And [those wishing that something would happen to my of] Coyote's side said, "No, no. I have no father." Coyote told him, "Don't you talk." blood." The others said, "I have you; I have Then all was quiet. your blood." The pigeons were helping Chicken hawk went with the girls.^' He Coyote; they were sucking blood all the time. was told to get salmon, as before. Finally, he About daylight, they killed the doctor and was killed, and Coyote came to save him. his people. He [Coyote] gathered all the bones While Coyote and the others were playing of the people iht hunis had killed. They were in the grass game. Chicken hawk's son [named a big pile and Coyote burned them. Then all kikus'] was dancing on top of the drum. He was the people came alive again—Chicken hawk, singing 2* and dancing and dancing, and the too. The next day Coyote got everybody up. drum broke. The headman said, "Oh, my He talked and talked. Then he got Chicken partner, my friend. Don't break that." This hawk's [truant] wife and they all went back drum was of black oak. The headman had home. another, of white oak (hakia). His people and Four times Coyote motioned to the direc­ Coyote's people took turns dancing. The head­ tions; then they went back to the west, where man's people danced, then quit. But kikus the dead live. Coyote went there, taking his danced again, and again broke the drum. He people [with him]. did that four times. The last drum was of redwood (tcole). When that broke, the head­ \9b. Chicken Hawk's Escapades (MC) man said, "No more, my friend. You have Four times Chicken hawk was killed and broken all my drums." came alive again. He was killed four times, and In the morning, Coyote killed all those each time Coyote brought him back [to life]. people. He said, "Kill them all. 1 am going to The first time he went to the east, the next time restore the people that the headman has to the south, then to the west, then to the north. killed—Chicken hawk, too." He did that. Then He was always in trouble because of he went home. women. He found two sisters. One said, "Oh, 19c. Chicken Hawk's Escapades (MC) what a nice looking man. I wish I had him for a husband." The other said, "Oh, you must not Chicken hawk was always in trouble. He say things Hke that." The girls took him to their went to the water some place and saw a tule rancheria and all the people were jealous. "boat" [balsa] tied at the bank. He looked These girls were the sisters of the doctor (hunis) around and found a rancheria, with a sweat­ (see Note 15) but they were not married. The house, too. It was deserted, but there was a fire people killed Chicken hawk and Coyote re­ in the sweathouse. stored him. Chicken hawk went outside and was about Chicken hawk went to the north and was to take the tule "boat." He climbed on it and killed there, too. This time, when he was in was going to untie the rope, when he heard a love, he sang, "My grandfather [Coyote] told voice, "Leave that 'boat' alone." He said, "Oh, me to cry for this salt water, [for] Ocean there are people around here." He climbed out diamond's sisters (liwa-yulupa-oas)."^* Chick­ and looked around but saw nobody. Then he 36 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY

went back to the water, and a voice said, Old Lady Bear came home in the evening. "Don't touch that 'boat!'" She was laughing. She saw the two Httle Bears Three times (see Note 11) that happened. and saw they were dead. She commenced to Then Chicken hawk saw a small feather head­ cry. She went to Deer's house, but nobody was dress, a yatce, a yatceni.^'' He picked it up and there. She knew what had happened. tore it to pieces. He threw it into the fire and She took the little Bears from the sweat­ stirred this with a stick. It was burning. Then it house and tracked the Deer. She came to the began to boil. It blazed up and frightened him. man at the stream crossing and asked him. He He called, "wet, papa." Three times he called said, "I know nothing about this; what is it?" that way. He started for the door, and that She told him about the little Deer. Bear wanted burning thing followed him. He ran to his own to cross the stream. rancheria, shrieking "wet, papa." Coyote used The Deer boys went a long way; they were to answer him. This [burning] thing kept in the woods. There they saw a big redwood following Chicken hawk; it was like boiUng they were going to climb. They took some blood. Chicken hawk fell dead. Old Coyote wood and rocks with them. The tree was flat on reached behind him and got a handful of mud top and they made a fire up there. and covered that [burning] thing with it. They saw Bear coming. She asked the boys Then he took Chicken hawk home and how they got up there. "We cUmbed." They restored him. asked her, "Can you come up?" — "I'll try." The boys said, "Be sure to come hind end first 20. Two Cubs and Two Fawns (TS) and head down; that is the way we did it." The fire was heating the rocks red hot. Bear came There were two little Deer. Old Bear had up rear end first. The older Deer said, "We'll killed their mother and eaten her; the poor throw a [hot] rock at her." They fixed a sfick little Deer had nothing to eat. "like a spoon" to handle the rocks. They threw, Bear went hunting. The two little Deer and and the [hot] rocks went right in [the anus of] the two little Bears played together. They Bear and killed her. played and played and played. They played The little Deer came down and went away; hard, as if they were fighting. They clubbed one I don't know how far they went. They looked of the small Bears and said, "Your mother upwards; they thought they saw someone pass. killed my mother." —"No, she must have gone One told his brother, "Watch. Somebody is away somewhere." But the little Deer saw passing over there." They saw someone again. [and recognized] a piece of deer meat to one The older one said, "It looks like our mother." side of Bear's house. Both of them saw it. They The younger one said, "That is mother." knocked down the other httle Bear and took They didn't know what to do. They had no both of them, dead, to the sweathouse; they bows, no arrows. They broke sticks and made sat one each side of the smoke hole. bow and arrows. "We'll throw this arrow into Then the little Deer ran a long way. They the air. Then you must follow it. Maybe passed [a stream of] water. They said to the mother willsee us." And the older one shot an people there, "If somebody comes after us, tell arrow. Their mother caught it and pulled her them you have not seen us." They crossed the son up by it. 29 She was glad. The other said, "I water. 28 They told the people that Bear had am going to follow my arrow now." Then both killed their mother and that they had seen a were with their mother. piece of deer meat at Bear's house. And they She asked the older boy how they had told what they had done. come up, how far they had come, and if they COAST MIWOK TALES 37 had been running. "Yes, we ran until we came They found Big Skunk. He was pretty sick, to the redwood tree." They all sat down, and badly bloated. He was crying. Elk said, "You the mother began to cry because she felt sorry are pretty sick." — "Yes, I am very sick." Elk for her children. She told the older son that commenced to doctor Big Skunk. He sucked; Bear had been delousing her head and had he worked all over his body. He worked bitten her on the neck. downwards. When he reached the lower part of Poor old Deer cried. The little ones stayed Big Skunk's body he [the latter] "shot" his with her until they were big. Then they went fluid. His uncle fell back dead. some place—I don't know where. Then Big Skunk told his brother, "Get the knife." They cut Elk's neck and then they took 21. Skunk Brothers (MC) out the guts. Big Skunk told his small brother to take the guts away. "Take all of them; take Big Skunk (kdluk) and Little Skunk them way off on top of that hill, on the other (tawdiye) were talking. One said, "I'm hungry." side of that hill; otherwise they will smell." The other one said, "Me, too. What shall we do Little Skunk started off. He said, "Here?" about food?" — "I don't know." Big Skunk —"No, way back there. Farther on." He went a said, "Let's do something." little farther and called, "Here?" — "No, no. They looked around for hulled acorns Farther away." This kept on for a long time (watuk). Big Skunk said, "Bring me some. I'll and all the while Big Skunk was eating as fast eat lots. Then I'll swell and play I'm sick. I'll lie as he could. Little Skunk reached the hill. down." This he did. He told Little Skunk, "Here?" he asked. "No, farther back." And Big "You go and tell Uncle Elk (kakaya-tdnta) that Skunk was eating and eating. I'm sick. Tell him I'm dying. He will come to Finally, his poor [Httle] brother cleaned the see me. He will be sitting way back (tule) in the guts and brought them back. "What have you sweathouse. Tell him to come and doctor Big done? Eaten aU the meat?" — "No, I didn't eat Skunk. You go now; I'll wait for you. Don't it. Lots of my friends came and ate. Do you see bring anyone but our uncle who is sitting way that fireplace? And that one? That one? Lots of in the back of the sweathouse." my friends came and ate, but they have all gone He started to cry and cry, and he sang: away." Little Skunk said nothing, but brought out ha, ha, ha, ha tilka-luktil (tilka, sick) the guts. "We'll try to eat these." Big Skunk tilka-luktil tried to help him eat, and they finished the guts. ha, ha, ha, ha 22. Coyote's People Kill Little Skunk reached the sweathouse. He the Raven Brothers (MC) said, "I come after my uncle." One person said, "After me?" — "No, no. For the one who sits There was a man called pute-hinau way back there." They all wanted to come. (feathers-sticking to him) from Coyote's They all said, "After me?" Little Skunk said, rancheria. He was traveling and came to the "No, no, no. My brother is sick." Then Elk two sisters of the Raven (kakdlis) brothers. The said, "I never leave my sweathouse; I never go Ravens used to kill people and eat them. When outside." Little Skunk told him, "My brother this man met the girls, he said, "Well, how did I said to get you to doctor him." Finally, Elk find you two girls?" They said, "Come home said, "Well, I go if your brother is very sick. with us; it is getting late." — "No, I must go Show me where your brother is." back." — "Oh, no, come with us. Let's run." 38 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY

And they ran home. and the last time the Ravens jumped, they were It was late in the evening. The old mother shot with bow and arrow. was there. She was blind but smelled the Then Coyote told Humming bird, "Go tell stranger. She said, "Mmmm, I smell some­ the sisters and the mother that my people have body." The girls said, "There is nobody around killed the Ravens." He cried, "lipi," and went here, mother." — "Mmmm, I do smell some­ to tell them. The girls were sitting on tcukamis body." — "No, mother. There is nobody here. hill, near Novato. They were [had been] gath­ Who would come? They are all afraid of us." ering leaves from a plant like kapisa (Wyethia The man stayed. The girls told him to wait. angustifolia), but not quite the same. They "We'll go to bed early; then you come to us." started to cry [presumably as an expression of He waited and saw the two brothers arrive, grief; MC says there should be a song here, but bringing with them a dead man. "Hmm, hmm, she has forgotten it]. Humming bird said, hmm," the old woman said. "That's good, I am "Let's sit down, girls. Don't cry now. We'll aU going to eat good meat." Then they cut and cry later." Then he tried to "molest" the girls cooked the meat. [sexually]. He left to tell all the people that the The sisters did not eat the meat for fear the girls were on a hill. The girls sat there; they young man would smell it. "Let's say we don't couldn't move; they had turned to stone.^o feel well and can't eat." The old woman began I guess this is why ravens always eat dead to cook. When she offered [the girls] meat, they meat—such as fish—that they find. said, "Oh, we don't feel well. We want to go to 23. Coyote Deceived by Blackbirds (MC) bed." "All right," the [one] brother said, "To­ Coyote was traveling and found lots of morrow we go to Coyote's rancheria and try to Blackbirds (tcapil) swimming; I've seen them get Chicken hawk." The other man [the girls' swim with my own eyes. guest] was listening. He did not go to the girls One of the birds saw him coming and at all. He went to Coyote to tell him that the called, "atako, atako, papoye oni opui" Ravens were coming for Chicken hawk. (brothers, brothers,^' grandfather [ Coyote] is "Those Ravens have killed people from all the coming). The brothers said, "Oh, oh, let's play rancherias," he said. Old Coyote answered, a trick on grandfather. Let's gather big oak "All right, I'll teU my men to get ready." galls and throw them in the lagoon." They did The next day came. Coyote said, "All you that and then swam among the galls. The water boys be ready. The Ravens come today. You, looked black; it looked thick with birds. Humming bird, go and watch for them." Coyote came close. "This is good. I have Humming bird was fast, like the telegraph. found lots of blackbirds. I shall jump in the When he saw the [Raven] brothers coming, he lagoon." Coyote hid in the brush and wished went, "hippi." They said, "Where are the boys? for a dance apron (siliwa). He wished for a In that brush?" Coyote sent Chicken hawk to flicker headband (tawaka), for another feather them. "Go and talk to them. Don't be afraid; headdress (yatceni) (see Note 27) and another they will not kill you." (wilina). Then he wanted gray paint (walanas) Chicken hawk took his staff (keak) and and red paint (awa). Coyote called for all these said, "ha-ha-ha." The Ravens were all dressed things and they came to him. Now he was up in bear skins. They tried to grab Chicken dressed for a dance and he began to sing. hawk, and he cried, "wet, papa." Four times He came to the water and said, "tcatoko they jumped and four times Chicken hawk onaia" (my grandchildren, I am coming). He yelled. Coyote's people came closer and closer. said this in a high voice, and all the birds called. COAST MIWOK TALES 39

"Come in, papdyis. Come and swim with us." and you can hear them 'hollering.' It sounds just Coyote said, "ha-ha-hai," as if he were danc­ like a woman's voice." ing. Then the birds called, "Right here, right TS: "The dead go toward Point Reyes and go here, grandfather." They started to sing, for down there. They say there is a little chunk of wood Coyote to dance. They sang: there, which they use to make a fire. A piece of rock about two feet long is at the spot where they jump oni papa oni (Come in, grandfather, come into the ocean and then follow a road back of the in) breakers." wila oni oyen oni (Come on, come Coyote, come) 5. Upon another occasion, MC repeated this powilih, powilili (oak galls, oak galls) part of the tale, using native kinship terms: dpi (father); iinii (mother); hama (grandmother; [Song said to be incomplete]. Bodega dialect: hamdiya, father's mother); papa Coyote started to sing with them. They (grandfather); dta (brother; Bodega dialect: older said, "Jump right here; jump right here." They brother); woko (older sister); kaka (uncle); amoko knew that Coyote was hungry for them. He (aunt; Bodega dialect; stepmother); eneni (father's was singing when he jumped into the lagoon. sister); tata (not translated; presumably Spanish- He went into the water and drowned. As he American colloquial term for elderly male relative); jumped, he called, "he, tcikita kon miitcis" (he, towe (sibling's child); elai (niece; Bodega: no bones go to pieces). corresponding term recorded); ola (stepfather); memoyis (father-in-law); mempotcis (mother-in- Tepepan, D. F., Mexico law); o/a?c/(mother's sister); ea/(offspring; Bodega equivalent apparently ka'ai); tune (daughter); NOTES tcatco (grandchild; Bodega: tcatcai, grandchild; 1. Instead of the Chicken hawk of my infor­ tea tea, daughter-in-law). mants, Merriam (1910:202-205) has Falcon (his Wek'-wek) in one tale from the Marin Coast 6. This part of the story was repeated thus: Miwok and in those attributed to other Miwok "When Chicken hawk asked for an arrow and a groups. quiver [sic]. Coyote said, 'eh, eh, eh. Where did you get those names, lanta (bow) and kono (arrow)? 2. My consultants referred to them as such, How do you know I can make those?' — 'I know never as the "Bird people," which seems the pre­ you know how. Make me one.' — 'No, no, no, I ferred Pomo designation (Barrett 1933:11). don't know how.' Chicken hawk asked him three 3. In a tale recorded by Merriam (1910:203) for times and after that [presumably the fourth time] the Marin Coast Miwok, Coyote tossed his raft— Coyote started to make them." which was a mat of tule and split sticks—on the 7. As he tried his bow and arrow, Chicken hawk water. shot Coyote's wife who, at the moment, had 4. MC: "The dead travel over the land on a assumed the form of a deer. The obsidian arrow cloud path. They say that a long time ago, at Point point impregnated her and when, later, a child was born, he "rattled like glass" because of his obsidian Reyes, they found two mussels [mussel shells, origin. For the same reason, he was named tcita presumably] and two fire sticks." These were (obsidian, obsidian blade) or tcita-dli (obsidian thought to identify the last spot on earth where the young fellow). As I recorded this name, MC dead camped. "They said that was the trail of the suggested it might be changed to tcita-oye, because dead; there was a kind of string leading west his "father" was Coyote (dye); she thought it through the surf." The dead proceeded to the "sounded better." afterworld (ute-yomi, dead-home). "Dead people are called uteko and they go to be with Coyote, 8. A supplementary account runs thus: "As where the sun goes down. Coyote went back there. Chicken hawk came toward Frog woman, he said, It is just like this country .. . The dead play hockey, 'hama (grandmother), have you seen a deer?' — 40 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY

'No, I am bathing; I saw nothing.' — 'But I saw the who went north made no noise; we heard nothmg deer right here.' Chicken hawk looked around, about him." He is not identified by name. A Lake then he went home. The old woman went home, Miwok (and Pomo) tale has Coyote's brother, too." unnamed, as chief in the north world (de Angulo 9. Coyote's "son" because he was born to Frog and Freeland 1928:239). woman. Coyote's wife, but he had been conceived 18. In another, more abbreviated, version of the by the obsidian point of the arrow shot by Chicken same story, TS called the boys Coyote's grand­ hawk. Coyote's grandson. children. After the death of Rock, he told the lads, "come home; we are going to leave the country." 10. Mount St. Helena, in Wappo country, was Here, TS added that they went to San Lucas, "over an important source of obsidian. Merriam (1907:355) gives its name, presumably in the Marin there in Tomales ... old Coyote's first rancheria. Coast Miwok dialect, as Chitch'-ah-pi's; in the There were lots of people there." orthography used here, this would be tcitca-pai'is 19. As an aside, MC remarked casually that (obsidian hill or mountain). In one tale (No. 16),TS Coyote fought with his wife so that Chicken hawk calls Mount St. Helena omdtok-lupu (big rock). might learn how to treat women. 20. This may anticipate No. \9b, when Chicken 11. Among the Coast Miwok four is the com­ hawk was involved with the sisters of Ocean mon ritual number, but occasionally three appears diamond. as such. In tale No. 4, Lizard seems to have left her husband following the third beating; three also 21. At the start of this tale, MC said she was not figures in tales Nos. 19a and 19c. sure if Chicken hawk's wife had fallen into the hands of a hunis ("doctor"; see Note 15) or a hdipu 12. San Lucas, near Tomales, was said to have (chief, headman); subsequently, she shifted from been Coyote's first rancheria in the area (see Note one term to the other. 18). 22. walintema is difficult to define. MC used it 13. Theft of fire is a common theme in Cali­ to indicate spirits as well as individuals who could fornia lore. Merriam (1910:153-154) has another confer with them through supernatural powers. In Bodega Coast Miwok version in which Humming her youth there was one walintema at Nicasio; a bird steals the fire. native of (presumably Mission) San Jose, he 14. kekos, or tUstiiko, is the name MC appHed married locally and was a sort of doctor-magician- to the language spoken at (presumably Mission) diviner. San Jose and at San Leandro. (See introductory 23. As among some of the Pomo, the games comments, pp. 21-23.) mentioned in the tales were a "life-and-death" struggle in which the contestants shot at one 15. hunis was used by both MC and TS as a generic term for "doctor." Apparently it is asso­ another (Barrett 1933:185, ftn.85; 273-274; 318). ciated specifically with the Bole-Maru, and TS 24. liwa, water, ocean; yulupa, "diamond," or himself once was a "/2u«/man" (DuBois 1939:111). crystal. Supposedly oas is sister, although it does In another story (No. 19a), hunis refers to the not appear among the terms given in Note 5. On one resuscitation of a dead person. occasion, MC said that "the name of the hunis 16. MC had no idea of the utility of the pole, under the water was yulupa. He was the brother of and it was not mentioned by TS. It may be the the two girls." dance house pole(s) connected with Ghost Dance 25. "When Chicken hawk was loving the two developments (Loeb 1926:372; DuBois 1939:68,74, girls from the ocean, he said, 'papan, my grand­ 93). MC was speaking of Nicasio, where there was father, told me to cry for those girls.' That's the time no dance house and the sweathouse functioned Chicken hawk went under the water with the girls." as such. 26. Upon inquiry, it was said that kikus sang: 17. Upon inquiry, it was said that the "brother ""huyu kon eld" (ela, toy or doll). COAST MIWOK TALES 41

27. yatce, yatceni, a dance headdress, usually of California Anthropological Records upstanding raven and blackbird feathers. 3(1). 28. Crane apparently did not provide trans­ Kelly, Isabel portation, as in some versions from elsewhere. 1978 Coast Miwok. fn Handbook of North 29. This could be a variant of the arrow chain to American Indians, vol. 8, California, the sky. R. F. Heizer, ed., pp. 414-425. Washing­ ton: Smithsonian Institution. 30. Upon another occasion, MC gave the end of this story with somewhat more detail: "They went Kroeber, A. L. to the rancheria to tell the sisters of the Ravens. 1907 Indian Myths of South Central Cali­ They [the sisters] had gathered lots of plants with a fornia. University of California Publica­ blossom like a sunflower, but with stickers. They tions in American Archaeology and Eth­ spread these on the ground; they sat on them and nology 4(4). [then] turned to stone. My grandmother saw the Kroeber, Henriette Rothschild whole of their bodies. My mother saw them only 1908 Wappo Myths. Journal of American from the breast up, for they were being buried. Folk-lore 21:321-323. Now, they are completely covered. They had the old Loeb, Edwin M. style hairdress, called hopin, with the hair wrapped 1926 Pomo Folkways. University of Cali­ around the head. This showed in the rock." fornia Publications in American 31. Presumably elder brothers; Bodega dialect: Archaeology and Ethnology 19(2). dta, elder brother. 1932 The Western Kuksu Cult. University of REFERENCES California Publications in American Archaeology and Ethnology 33(1). Angulo, Jaime de, and L. S. Freeland Merriam, C. Hart 1928 Miwok and Pomo Myths. Journal of 1905- Field check lists. Pacific coast region American Folk-lore 41:232-252. 1929 (Tomales Bay, California). United States Department of Agriculture, Biological Barrett, Samuel A. Survey. Ms. 1908 The Ethno-geography of the Pomo and 1907 Distribution and Classification of the Neighboring Indians. University of Cali­ Mewan Stock of California. American fornia Publications in American Archae­ ology and Ethnology 6(1). Anthropologist 9:338-357. 1910 The Dawn of the World. Myths and 1933 Pomo Myths. Bulletin of the Public Weird Tales Told by the Mewan Indians Museum of the City of Milwaukee of California. Collected and edited by 15. C. Hart Merriam. Cleveland: The Arthur Callaghan, Catherine A. Clark Co. 1970 Bodega Miwok Dictionary. University of Radin, Paul CaUfornia Publications in Linguistics 10. 1924 Wappo Texts, first series. University of DuBois, Cora California Publications in American 1939 The 1870 Ghost Dance. University of Archaeology and Ethnology 19(1). MM